Γαμήλια γιορτή (Λουκ. ιδ΄16-24)

 

Anthony Bloom (Metropolitan of Sourozh (1914- 2003))

24 Δεκεμβρίου 1989

Εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος

Πόσο συχνὰ ἔχουμε ἀκούσει τὴν σημερινὴ παραβολὴ γιὰ κείνους ποὺ κλήθηκαν στὴ Γαμήλια Γιορτὴ τοῦ Βασιλιᾶ, καὶ ἀρνήθηκαν νὰ πᾶνε. Ὁ ἕνας εἶχε ἀποκτήσει ἕνα κομμάτι γῆς· νόμιζε ὅτι τοῦ ἀνῆκε· στὴν πραγματικότητα ἦταν τόσο δεμένος ποὺ δὲν μποροῦσε ν’ ἀποδεσμευτεῖ ἀπ’ αὐτὴν· ἦταν φυλακισμένος σ’ αὐτὸ ποὺ νόμιζε ὅτι τοῦ ἀνῆκε. Καὶ τὸ ἴδιο συμβαίνει μὲ ὅ,τι νομίζουμε ὅτι κατέχουμε· μᾶς ἀρκεῖ νὰ κρατᾶμε στὰ χέρια μας τὸ πιὸ ἀσήμαντο πράγμα – καὶ αὐτὸ τὸ χέρι γίνεται ξένο πρὸς ἐμᾶς· δὲν μποροῦμε πλέον νὰ τὸ χρησιμοποιήσουμε, δὲν μποροῦμε νὰ χρησιμοποιήσουμε τὸ μπράτσο μας, ὅλο τὸ σῶμα μας ἐξαρτᾶται ἀπὸ αὐτὸ ποὺ κατέχουμε ἤ φανταζόμαστε ὅτι κατέχουμε: εἴμαστε δέσμιοί του.

Ἄλλοι ἄνθρωποι ἀρνήθηκαν νὰ ἔλθουν ἐπειδὴ εἶχαν ἀγοράσει πέντε ζευγάρια βόδια: ἔπρεπε νὰ τὰ δοκιμάσουν, ἔπρεπε νὰ τελειώσουν μιὰ ἐργασία, εἶχαν ὅπως νόμιζαν μιὰν ἀποστολὴ στὴ ζωή τους, γιὰ τοῦτο τὸν λόγο δὲν εἶχαν χρόνο γιὰ ὁτιδήποτε πέρα ἀπ’ ὅ,τι ἀποτελοῦσε τὴν προσωπική τους μέριμνα.

Καὶ ὁ τελευταῖος ποὺ κλήθηκε ἀρνήθηκε νὰ πάει ἐπειδὴ ἡ καρδιά του ἦταν γεμάτη ἀπὸ τὴ χαρὰ του, ἔχοντας παντρευτεῖ, πῶς θὰ μποροῦσε νὰ ἀσχοληθεῖ μὲ τὸν γάμο κάποιου ἄλλου; Ἦταν γεμάτος ἀπὸ τὴν δικὴ του χαρὰ - πῶς θὰ μποροῦσε νὰ συμμετέχει στὴ χαρὰ κάποιου ἄλλου;

Κι ἔτσι ὅλοι τους ἀρνήθηκαν τὸ κάλεσμα.

Τοὺτη ἡ παραβολὴ δὲν μᾶς ἀφορᾶ ἄμεσα; Ὁ καθένας μας κατέχει κάτι ποὺ θεωρεῖ τόσο σημαντικὸ ποὺ εἶναι ἕτοιμος νὰ γυρίσει τὴν πλάτη του στὸν Θεὸ - ναὶ, στὸν Θεὸ: δὲν ὐπάρχει χρόνος γιὰ προσευχή, γιὰ λατρεία. Τὴν ἴδια ὥρα ἀπορρίπτουμε ἄλλους ἀνθρώπους ποὺ μᾶς χρειάζονται, ἐπειδὴ εἴμαστε ἀπασχολημένοι μὲ τὶς δουλειὲς μας;

Καὶ πόσο συχνὰ συμβαινει νὰ εἴμαστε γεμάτοι ἀπὸ χαρὰ ἤ λύπη - ἀλλὰ ἀνήκουν σ’ ἐμᾶς, τὰ ἔχουμε κλείσει στην καρδιά μας, δὲν ἔχουμε χρόνο γιὰ τὴν λύπη ἥ τὴν χαρὰ κάποιου ἄλλου.

Ἀλλὰ τότε, τὶ θὰ πρέπει νὰ κάνουμε; Κάθε Κυριακὴ στὴν Θεία Λειτουργία ἀκοῦμε, «πᾶσαν τὴν βιοτικὴ ἀποθώμεθα μέριμναν»· σημαίνει ὅτι πρέπει νὰ ἀρνηθοῦμε τὴν γῆ ὅπου ζοῦμε, τὶς μέριμνές μας, τὶς χαρές καὶ τὶς λύπες ποὺ ἔρχονται στὸν δρόμο μας; Ὄχι!

Ἀλλὰ ὑπάρχει ἴσως μία ἀπάντηση σ’ αὐτὸ τὸ ἐρώτημα στὶς γραμμὲς ποὺ προηγοῦνται τῆς Εὐαγγελικῆς περικοπῆς στὸ Ἀποστολικὸ ἀνάγνωσμα ποὺ ἀκούσαμε σήμερα, ποὺ μᾶς λέει: Ἀναστηθήκατε μὲ τὸν Χριστό; Βρίσκεστε ἐκεῖ ποὺ βρίσκεται; Εἶναι ἡ ζωή σας κρυμμένη μαζὶ μὲ τὸν Χριστὸ εἰς τὸν Θεό; Τὶ σημαίνει πραγματικὰ αὐτὸ γιὰ μᾶς; Σημαίνει ὅτι ἄν εἴμαστε νεκροὶ μὲ τὸν θάνατο τοῦ Χριστοῦ στὸ κάθε τι ποὺ καταστρέφει τὴν ἀγάπη, τὴν συμπόνοια, στὸ κάθε τι ποὺ ἔχει σὰν κέντρο του τὸν ἐγωισμό, ποὺ εἶναι ἀγάπη γιὰ τὸν ἑαυτό μας, ποὺ δὲν ἀφήνει χῶρο γιὰ κανέναν παρὰ γιὰ τὸν ἑαυτό μας - ἐὰν εἴμαστε νεκροὶ γιὰ ὅλα αὐτὰ, καὶ ἔχουμε ἀποδεχτεῖ τὴν ζωὴ μὲ τοὺς ὅρους τοῦ Χριστοῦ, ἕτοιμοι νὰ ζήσουμε γιὰ τοὺς ἄλλους, γιὰ τὸν Χριστὸ, νὰ ζήσουμε γιὰ τὴν χαρὰ καὶ τὴν ζωὴ ἐκείνων ποὺ βρίσκονται γύρω μας – τότε ἔχουμε ἀναστηθεῖ μαζὶ μὲ τὸν Χριστό, καὶ ἡ ζωή μας εἶναι πραγματικὰ κρυμμένη μαζὶ μὲ τὸν Χριστὸ εἰς τὸν Θεό, βρίσκεται στὰ ἴδια τὰ βάθη τοῦ Θεοῦ καὶ τῆς θεϊκῆς ἀγάπης! Καὶ τότε μποροῦμε νὰ γυρίσουμε πρὸς τὴν γῆ· τότε, ἀντὶ νὰ κατέχουμε μποροῦμε νὰ ὑπηρετοῦμε, ἀντὶ νὰ ὑπερισχύουμε μποροῦμε νὰ προσπαθοῦμε νὰ γίνει ἡ δική μας γῆ ἐλεύθερη, μέσα ἀπὸ μιὰ πράξη ἀγάπης, ἀπὸ μιὰ πράξη εὐλάβειας, νὰ γίνει γῆ τοῦ Θεοῦ, νὰ μπορεῖ νὰ φέρει καρποὺς, ὄχι σὰν νὰ βιάζεται ἀπὸ μᾶς, σὰν νὰ ἀνήκει σὲ μᾶς μὲ τὴ βία, ἀλλὰ προσφέροντάς μας τοὺς καρπούς της μέσα ἀπὸ μιὰ πράξη σωτήριας καὶ ἀνταποδοτικῆς ἀγάπης. Τὸ ἴδιο ἰσχύει γιὰ τὰ ἔργα μας· καλούμαστε νὰ διακονήσουμε, καλούμαστε νὰ φτιάξουμε μιὰ ζωὴ ποὺ νὰ εἶναι γιὰ ὅλους πράξη ἐνδιαφέροντος, ἀγάπης, φροντίδας – τότε, ὅ,τι κάνουμε γίνεται ἔργο τοῦ Θεοῦ, ἀποκτάει νόημα καὶ δὲν μᾶς χωρίζει ἀπὸ τὸν Θεὸ.

Κι ἄν ἡ χαρὰ ἔχει ἔλθει στὴν καρδιά μας, εἶναι δῶρο τοῦ Θεοῦ· ἄν ἡ θλίψη ἔχει ἔλθει στὴν καρδιά μας, μποροῦμε νὰ τὴν παρουσιάσουμε στὸν Θεό, γιὰ νὰ γίνει ἕνα μέσα στὸ μυστήριο τῆς σωτηρίας!

Ἄς προβληματιστοῦμε πάνω σ’ αὐτό! Ἄς παραμερίσουμε ὅλες τὶς μέριμνες τούτης τῆς ζωῆς, ποὺ πάει νὰ πεῖ νὰ εἴμαστε ἐλεύθεροι καὶ ὄχι φυλακισμένοι: Ὁ Χριστὸς ἦλθε νὰ μᾶς ἐλευθερώσει. Καὶ τότε ἡ γῆ καὶ ὁ μόχθος μας καὶ οἱ χαρές καὶ οἱ θλίψεις μας θὰ γίνουν κομμάτι τῆς Βασιλείας τοῦ Θεοῦ. Τότε πραγματικά, ἡ ζωή μας θὰ βρίσκεται κρυμμένη μὲ τὸν Χριστό στὸν Θεό, ἀλλὰ ἕναν Θεὸ ποὺ διάλεξε ν’ ἀγαπήσει τόσο τὸν κόσμο ὥστε νὰ ἐνδυθεῖ τὴν ἀνθρώπινη σάρκα, νὰ γίνει ἄνθρωπος ἀνάμεσα στοὺς ἀνθρώπους, νὰ φέρει στοὺς ὤμους Του τὴν ἀνθρώπινη μοῖρα, τὴν κτιστότητα, τὴν ζωὴ σ’ ἕναν ἁμαρτωλὸ κόσμο, τὶς συνέπειες τῆς ἀνθρώπινης ἁμαρτίας, καὶ ἀκόμα τὴν ἀπώλεια τοῦ Θεοῦ ποὺ εἶναι αὐτὸ ποὺ σκοτώνει. Καὶ ἀφοῦ, μέσα ἀπὸ μιὰ πράξη σωτηριολογικὴ καὶ λυτρωτική, τὰ ἀποδέχτηκε ὅλα, ἀναστήθηκε, καὶ ὁ καθένας ἀπὸ ἐμᾶς μπορεῖ νὰ εἰσέλθει στὴν αἰώνια ζωή, τὴ ζωὴ τῆς ἀνάστασης ἑνώνοντας τὴ ζωή του μὲ αὐτὴ τοῦ Χριστοῦ. Ἀμήν.


Ἀπόδοση Κειμένου: www.agiazoni.gr

Πρωτότυπο κείμενο

Bridal Feast

24 December 1989

In the Name of the Father, the Son and the Holy Ghost.

How often have we heard today’s a parable about those people who were called to the Bridal Feast of the King, and who refused to come. The one who had acquired a plot of land; he thought he was in possession of it; in reality, he was so attached to it that he could not detach himself from it: he was a prisoner of what he thought he possessed. And so it is with whatever we imagine we possess; it is enough for us to have the smallest thing in our hand — and this hand is alienated to us; we cannot use it anymore, we cannot use our arm, our whole body is conditioned by what we possess, or imagine we possess: we are held a prisoner by it.

Others refused to come because they had bought five pairs of oxen: they had to try them, they had a task to fulfil, they had work to do, they had perhaps what they believed to be a mission in life, and therefore they had no time for anything except that that was their personal concern.

And the last refused to come because his heart was full of his own joy; having married, how could he be concerned with anyone else’s marriage? He was full of his own joy — how could he participate in anyone else's joy?

And so, they all turned away from the call.

Doesn't it apply very directly to us? Each of us possesses something that he deems so important that he is prepared to turn away from God — yes, from God: there is no time for prayer, there is no time for worship. At the same time we turn away from other people who need us because we are busy with our own business?

And how often happens that we are full of joy or of sorrow — but they are our own, we hug them to our heart, we have no time for anyone else's sorrow or anyone else’s joy.

But then, what should we do? You hear every Sunday in the Liturgy words that say, ‘Let us lay aside all the cares of this life’; does it mean that we must turn away from the earth on which we live, from the tasks which are ours, from the joys and true sorrows that come our way? No!

But there is an answer to it perhaps in the lines that precede the reading from the Epistle which we heard today, where we are told: Are you risen with Christ? Are you where He is? Is your life hid in God with Christ? What does it really mean to us? It means that if we are dead with the death of Christ to everything which is destructive of love, destructive of compassion, which is self-centredness, which is self-love, which leaves no space for anyone but ourselves — if we are dead to all this, and if we have accepted life on Christ's terms, ready to live for others, live for God, live for the joy and life of those who surround us — then we are risen with Christ, and our life is indeed hid with Christ in God, it is at the very depth of God, at the very depth of divine love! And then we can turn to the earth; then, instead of possessing we can serve, instead of overpowering we can try to bring this earth of ours, in an act of love, in an act of reverence to be free, to be God's earth, to be able to bring fruit, not as it does being raped, being violently possessed by us, but giving us its fruit in an act of responsive love. And the same applies to our tasks; we are called to serve, we are called to make of all our life an act of concern, of love, of service — then, all that we do becomes an act of God, then it becomes meaningful and it does not separate us from God.

And if joy has come into our heart, it is a gift of God; if sorrow has come into our heart, we can carry it to God, for it to be integrated in the mystery of salvation!

Let us reflect on this! Let us truly lay aside all the cares of this life in the sense that let us not be prisoners, but free: Christ has come to set us free. And then the earth, and our labour, and our joys, and our sorrows and everyone on earth will become part of the Kingdom of God. Then indeed, our life will be hid with Christ in God, but a God Who have chosen so to love the world as to be incarnate, to become man among men, to take upon Himself all the human destiny, createdness, life in a fallen world, the consequences of human sin, and even the loss of God which is what kills. And, having accepted it all in an act of saving and redempting love, He has risen, and anyone can enter into eternal life, the life of the resurrection by uniting himself or herself to Christ. Amen.